No abstract available. / Dissertation (LLM)--University of Pretoria, 2013. / Public Law / unrestricted

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2016-08-16T13:16:49Z No. of bitstreams: 1 Marcus Geandré Nakano Ramiro.pdf: 1069894 bytes, checksum: 47984dae807a7160713a2944d0d78b03 (MD5) / Made available in DSpace on 2016-08-16T13:16:49Z (GMT). No. of bitstreams: 1 Marcus Geandré Nakano Ramiro.pdf: 1069894 bytes, checksum: 47984dae807a7160713a2944d0d78b03 (MD5) Previous issue date: 2016-04-29 / The present work proposes a dialogue among the effectiveness of the law, the formation of the moral integrity and the Brazilian children’s songs, with the purpose of showing the influence of the Brazilian children’s songs in the conveyance of a duty-to be based on the fear of sanction and exempted from the notion of goodness, proposing the need of an integral formation of the individual and of a preeminence of the ethics over the law / O presente trabalho propõe um diálogo entre a efetividade do di-reito, a formação da consciência moral e as cantigas infantis brasileiras, com vistas a se demonstrar a influência das cantigas infantis na condução de um dever-ser baseado no medo da sanção e desvinculado da noção de bem, propondo a necessidade de uma formação integral do indivíduo e da prece-dência da ética sobre o direito

Made available in DSpace on 2014-08-20T13:48:21Z (GMT). No. of bitstreams: 1 Elbio_Gerardo_Silveira_Ramos_Dissertacao.pdf: 474806 bytes, checksum: 8f9785e00f5c43e0d430990bbf058216 (MD5) Previous issue date: 2009-12-14 / The present work aims at arguing and questioning from T. Adorno s perspective the possible contributions of the discipline Critique of Knowledge in Uruguayan High Secondary Education, to the development of autonomy in moral conscience. This topic is expressed in three chapters, which are the result of a theoretical-documentary research, accompanied by classroom experience data. In the first one, the characteristics of this educational philosophical space are made explicit, from T. Adorno s view. This philosopher sees philosophy as a self-directed process which provides a whole perception of reality, on the basis of a critical understanding of the present historical situation we are immersed in. In this context, education commits itself to the well-being of humanity as it seeks to overcome barbarism its fundamental objective. This implies encouraging a critical thinking attitude which will contribute to autonomy or majority of an individual. In the second chapter, the aim is to know the net of relations in which Critique of Knowledge is situated, which in a given time justifies its necessity and function within the new curriculum, as it is stated in Transformation of High Secondary Education in Uruguay (T.E.M.S). Critique of Knowledge is a discipline which is present in all majors in High Secondary Education (E.M.S.) and one that intends to present a critical view on the already established fields of knowledge and once they are improved in the process of rational reconstruction, promote a new model of integration and articulation. In the last chapter, reflection is made upon classroom experience during Critique of Knowledge instruction, considering the possible contributions in search of autonomy in students moral conscience, as well as in teachers . Finally, the main conclusions deal with two realities that fit together into a coherent whole. As a first aspect, it is verified that the foundations provided to Critique of Knowledge by Uruguayan educational organisms are very closely related with Adorno s theory. Furthermore, as a counterpart aspect, it is shown that classroom practices developed in that discipline are very well adjusted to those theoretical references. / El presente trabajo busca fundamentar y a la vez problematizar, -desde la perspectiva del pensamiento de T. Adorno-, las posibles contribuciones de la disciplina Crítica de los saberes de la educación media superior uruguaya, al desarrollo de la autonomía de la conciencia moral. Este tema se expresa en tres capítulos, que son el resultado de una investigación teórico-documental acompañada de las experiencias de aula. En el primero, se explicitan las características del espacio filosófico vinculado a la educación, desde el pensamiento de T. Adorno. Este filósofo considera a la filosofía como proceso autorreflexivo, que aporta una percepción integral de la realidad, desde la comprensión crítica de la situación histórica en la que nos encontramos. En este contexto la educación se compromete con el bien de la humanidad, en la medida que pretende la superación de la barbarie, como objetivo fundamental. Esto significa, fomentar una actitud crítico-reflexiva, que contribuya a la autonomía o mayoría de edad del individuo.En el segundo capítulo, se busca conocer el plexo de relaciones en el que se sitúa a Critica de los saberes , que en un oportuno momento justifica su necesidad y función, dentro del nuevo curriculum que se expresa en la Transformación de la Educación Media Superior uruguaya. Crítica de los saberes es una disciplina presente en todas las orientaciones de E.M.S., que se propone una visión crítica de los saberes establecidos, y una vez resignificados en el proceso de reconstrucción racional, promover un nuevo modelo de integración y articulación. En el tercero y último capítulo, se reflexiona sobre las experiencias de clase de Crítica de los saberes , considerando las posibles contribuciones para la búsqueda de la autonomía de la conciencia moral tanto de los alumnos como de los profesores. Finalmente, como conclusiones, se muestran dos realidades bien articuladas entre sí. Primero, se constata que las fundamentaciones realizadas por los organismos uruguayos vinculados al sistema educativo sobre la disciplina Crítica de los saberes son bastante próximas de la teoría establecida por Adorno. Además, se muestra que las prácticas desarrolladas en esta disciplina están en sintonía con ese referencial teórico.

Made available in DSpace on 2016-04-29T14:27:30Z (GMT). No. of bitstreams: 1 Andre Luiz Boccato de Almeida.pdf: 1364728 bytes, checksum: 6372540ca1da73b1bd6d3bf784215bdd (MD5) Previous issue date: 2010-08-10 / The initial point of this dissertation is, in the first place, to analyze the postmodernity with its implications on moral conscience. The complex postmodernity reality takes us to rethink the problems concerning conscience to beyond the traditional paradigms making us to think of an (a type of) ethic of virtues which grants us a triple challenge: to discern, to decide and to act amongst ethical relativisms and fundamentalisms. For this purpose, we emphasize a panoramic view of postmodernity with its theoretical and anthropological challenges, generators of a new culture and value opposing to the whole Christian anthropology. The moral conscience, discernment stage, decision and action of the human being, feeling this opposition, is called to rethink its deeper structure. For this purpose, we have passed a look over the Christian tradition of conscience accentuating the major biblical, theological and historical themes under it. It emphasizes the positive comprehension of the council present in Gaudium et Spes , nº 16, we stress its concise and coherent importance to the moral-theological reflection. We propose an ethic of virtues looking at the old ethical paradigms, but aiming the contemporary human subject who lives a crisis of sense, history and acting. Finding himself fragmented and ethically confuse in front of the countless ethical proposals, seductive and ephemeral, we want to show that an ethic of virtues is profoundly pedagogical and evangelical when to this human subject offers means to form and educate his conscience. Rescuing the theological and cardinals virtues under the stimulating and creative inspiration of St. Thomas, we want to present ways capable of generating the humanization and integration of the postmodern human subject. It is up to the human subject to form his conscience with creativity in an open-minded spirit by the discernment to decide and act in times of ethical relativisms and fundamentalisms, proposing to himself and to his environment a beyond of moralisms and immoralisms / O ponto de partida desta dissertação é, primeiramente, analisar a pós-modernidade com suas implicações sobre a consciência moral. A complexa realidade pós-moderna nos leva a repensar a problemática da consciência para além dos paradigmas tradicionais, fazendo-nos a pensar uma ética das virtudes que propicie um triplo desafio: discernir, decidir e agir. Para este objetivo, destacamos uma visão panorâmica da pós-modernidade com seus desafios teóricos e antropológicos, geradores de uma nova cultura e valores impactantes à antropologia integral cristã. A consciência moral, instância de discernimento, decisão e ação do ser humano, sentindo estes impactos, é chamada a repensar sua estrutura mais profunda. Para isso repassamos um olhar sobre a tradição cristã da consciência, destacando os grandes temas bíblicos, teológicos e históricos subjacente a ela. Enfatizando a positiva compreensão conciliar presente na Gaudium et Spes, nº 16, ressaltamos sua concisa e coesa importância para a reflexão teológico-moral. Propomos uma ética das virtudes olhando os paradigmas éticos antigos, mas focando ao sujeito contemporâneo que vive uma crise de sentido, da história e do agir. Encontrando-se fragmentado e eticamente confuso diante de inúmeras propostas éticas sedutoras e efêmeras, queremos mostrar que uma ética das virtudes é profundamente pedagógica e evangélica quando a este sujeito oferece meios para formar e educar sua consciência. Resgatando as virtudes teologias e cardeais, queremos apresentar caminhos humanizantes e integradores ao sujeito pós-moderno. Cabe ao sujeito formar sua consciência com criatividade num espírito de abertura pelo discernimento, decidir e agir em tempos de relativismos e fundamentalismos éticos, propondo para si um além os moralismos e imoralismos

Le concept de conscience morale (Gewissen) est présent tout au fil du corpus kantien, bien qu’il soit moins développé que d’autres idées jugées plus fondamentales. Pourtant, l’étude de ce concept montre que, loin de se limiter à un rôle accessoire, il lie de manière importante sensibilité et intelligibilité, loi morale et devoir, ainsi qu’objectivité et subjectivité au sein de la philosophie pratique kantienne. En plus de la décrire comme un instinct, ou suivant la métaphore du tribunal, Kant dit de la conscience morale qu’elle est une forme de jugement. Toutefois, il n’est pas clair de savoir en quoi ce jugement se distingue du jugement moral de l’entendement, ni sur quoi il porte exactement. L’examen de ces questions nous conduira à dégager trois sens du jugement de la conscience morale qui nous permettront de rendre compte de la diversité des occurrences de ce thème dans les textes de Kant et de mieux situer les interprétations des différents commentateurs. / The concept of moral conscience (Gewissen) is present throughout Kant's works, even though it is not as developed as other ideas generally considered as more fundamental. However, a close examination of this concept reveals that, far from being simply instrumental, it constitutes an important link between the ideas of sensibility and indelibility, moral law and duty, and objectivity and subjectivity in Kant's practical philosophy. Apart from defining moral conscience as an instinct, or through the use of the court of justice metaphor, Kant describes conscience as a judgment. But how this type of judgment can be distinguished from the moral judgment of reason, or what it judges exactly, is not obvious. Examining these questions will lead us to highlight three meanings of the judgment of the moral conscience, allowing a more accurate understanding of the different ways Kant conceives the concept, and a way to classify the interpretations of kantian specialists. / Ce projet a été réalisé grâce à une bourse du Conseil de recherches en sciences humaines du Canada.

No description available.

Made available in DSpace on 2014-07-29T15:06:26Z (GMT). No. of bitstreams: 1 Dissertacao Junio C da R Souza.pdf: 740945 bytes, checksum: e3b8fe637575f270013d634147d09397 (MD5) Previous issue date: 2012-08-29 / This work has a purpose to discuss about Rousseau´s thoughts about the possibility of doing the right thing in the society. The philosopher from Geneva, to work on this possibility, plead mainly about the people´s primitive condition and his degeneration with the society´s advent. We will study some Jean-Jacques Rousseau´s works to discuss the way from the wild man, passing through his corruption until a political redemption proposal by the establishment of the Republic. The Discourse on the Origin and Basis of Inequality Among Men describes the first characteristics of this primitive man and of the pacific and harmonious way of living together; then, it discusses the emergence of the property, the main cause of the inequality and clear manifestation of the bad repercussions on the society´s establishment. We will discuss this misrepresentation grown of society, but he possible recovery of the man from this moment of corruption celebration, to a civil estate ordained by laws and by the terms of a convention that claims for the common good of every citizen. The man, wild at first, passes to his civil condition, and Rousseau proposes the transformation of this man into a citizen, inside the Republic order. In the Republic, the citizen will have conditions to have a good behave in their pair; he will obey the laws, which comes from their own wishes- the wish to practice the good. The Republic citizen´s wish to practice the good is settled in the common good. The wish for the good can only be longed by the obedience to the conscience and by the self-love overcoming. The work discusses another great Rousseau´s text, The Social Contract, and others of the above mentioned, as Émile or On Education, Julie or The New Heloise, The Moral Letters, Letter to Christophe de Beaumont, these will have great concepts of virtue, good, general wish, etc. The perverse man and the possibility of good will be equally analyzed through he establishment of speakers who also will discuss about this possibility. The man will be thought according to Rousseau´s philosophy, that understands man with a tendency to a morality, what makes him a practitioner of good. However the problem that introduces is the Rousseau´s defense of a good nature of man, but it suffers a corruption in the historical development but is reascended in the Republic. This binary man, paradoxical, is good, but the misunderstandings of the conscience revival as it was thought by the philosopher form Geneva, what will sediment the hope in the pact proposed in the work The Social Contract that refers to its feasibility. There´s hope in politic because there´s hope in people themselves. / O presente trabalho procura trazer uma discussão sobre o pensamento de Rousseau acerca da possibilidade do agir bem na sociedade. O filósofo genebrino, para tratar de tal possibilidade, arrazoa prioritariamente sobre a condição primitiva do homem e a degeneração desta com o advento da sociedade. Lançar-nos-emos sobre algumas obras de Jean-Jacques Rousseau para discutirmos o trânsito que vai do homem selvagem, passando por sua corrupção até uma proposta redentivo-política por meio do estabelecimento da república. O Discurso sobre a origem e a fundamentação da desigualdade entre os homens descreve as características primeiras desse homem primitivo e de sua vivência harmônica e pacífica; logo, igualmente, trata do surgimento da propriedade, causa primária da desigualdade e manifestação clara das funestas sequelas do estabelecimento da sociedade. Discutiremos no presente esforço, essa deturpação dimanada da sociedade, mas a possível superação do homem desse momento de celebração da corrupção, para um estado civilmente ordenado por leis e pelas cláusulas de uma convenção que visa o bem comum de todos os cidadãos. O homem, primeiramente selvagem, passa para sua condição civil, e Rousseau propõe a transformação desse homem em cidadão, dentro do ordenamento da república. É na república que o cidadão terá condições de agir bem entre seus pares, obedecendo às leis, as quais fluem de sua própria vontade. A vontade do exercício do bem por parte dos cidadãos da república está firmado no bem comum. Bem que só pode ser ansiado pela obediência à consciência e pela superação do amor-próprio. O trabalho discute outro texto magno de Rousseau, o Contrato Social, bem como outros textos do autor supra, como Emílio, A Nova Heloísa, As Cartas Morais, Carta a Christophe de Beaumont, que nos remeterão a conceitos importantes como virtude, bem, vontade geral, etc.. O homem depravado e a possibilidade do bem serão analisados igualmente por meio do estabelecimento de interlocutores que fomentarão a discussão em torno de tal possibilidade. O homem será pensado à luz da filosofia rousseauniana, que o compreende como tendo uma tendência à moralidade, o que o faz um potencial praticante do bem. Contudo, a problemática que se instaura é a defesa de Rousseau de uma natureza benfazeja no homem, contudo que se corrompe no desenvolvimento histórico, mas é reapropriada na república. Esse homem binário, paradoxal, que é bom, mas que se degenera, poderá obedecer e praticar o bem por azo do ressurgimento da consciência como pensada pelo filósofo de Genebra, o que sedimentará a esperança no pacto proposto no Contrato Social, no que se refere à sua exequibilidade. Há esperança na política porque há esperança no próprio homem.

Life is the common denominator for all beings. Unless individuals are taught to be careful about how they deal with it, great harm could be caused to the whole ontological order. Life therefore is a public property for which precepts had to be established to guard against any misuse. This guarantees that life and its processes are used to everyone's advantage. The Community has put itself in position as the monitor of the processes of life. To it belongs the right to distribute, regulate and even withdraw life as different situations would warrant. The community is both the promulgator and the judge over vital matters. The individuals are taught to be conscientious in dealing with life. In making choices the individuals have to be conscious of the historical experiences of the community and be disposed to being influenced by it. Hence the Community becomes the Conscience and Guide. / Religious Studies and Arabic / M.Th. (Religious Studies)

Life is the common denominator for all beings. Unless individuals are taught to be careful about how they deal with it, great harm could be caused to the whole ontological order. Life therefore is a public property for which precepts had to be established to guard against any misuse. This guarantees that life and its processes are used to everyone's advantage. The Community has put itself in position as the monitor of the processes of life. To it belongs the right to distribute, regulate and even withdraw life as different situations would warrant. The community is both the promulgator and the judge over vital matters. The individuals are taught to be conscientious in dealing with life. In making choices the individuals have to be conscious of the historical experiences of the community and be disposed to being influenced by it. Hence the Community becomes the Conscience and Guide. / Religious Studies and Arabic / M.Th. (Religious Studies)